維摩經略疏垂裕記 6.67

6.67

三、正述不堪之事，二：初、分科。二、隨釋，七：初、訶說法失機，三：初、分科示義，二：初、分科。二、示義，二：初、示義，二：初、正示。「念何事」者，荊溪云：何言表諸？即七方便，亦是借於《法華》之意，何得偏以小法教之。二、「但四」下，述意。「討本」者，第一義為本，三悉如枝。依枝尋本，理居其先；依本尋枝，理居其後。荊溪云：亦應更問所以。世界在於為人對治之後，何以不同五章中意，利在第一、鈍居第四耶？答：為人對治逗善惡因，世界即是善惡之果，觀果知因、驗因識果，並是隨便，何所疑耶？若是利人，乃至亦可全不用三。準此，鈍中復應有此因果前後。

Third, directly recounting the matter of not being up to it, with two parts: first, dividing the section; second, explaining following [the text], in seven parts: first, reproaching his preaching of Dharma for missing the capacity, in three parts: first, dividing the section and showing the meaning, in two parts: first, dividing the section; second, showing the meaning, in two parts: first, showing the meaning, in two parts: first, directly showing. Regarding "What matters were borne in mind?", Jingxi says: What words express these? Namely, the seven expedients, which also borrow the meaning of the Lotus Sūtra; how could he exclusively teach them with lesser dharmas? Second, from "However, the four..." onward recounts the idea. Regarding "investigating the fundamental", the supreme truth is the fundamental, and the three siddhāntas are like branches. Tracing the fundamental by relying on the branches, principle stands first; tracing the branches by relying on the fundamental, principle stands last. Jingxi says: One should also further ask the reason. Why is the mundane [siddhānta] placed after the individual and therapeutic [siddhāntas], unlike the idea in the five chapters, where the sharp [capacity] is placed first and the dull in fourth? Answer: The individual and therapeutic match the causes of good and evil; the mundane is precisely the fruit of good and evil. Observing the fruit to know the cause, and examining the cause to discern the fruit, are both according to expediency; what doubt is there? If one is of sharp capacity, one may even completely dispense with the three. Following this, among the dull, there should also be this sequence of cause and fruit.